Sefdaanian Ethnography Chapter 8 - Faith

Religious beliefs – ȝounőas

All of the Peoples are intensely religious. The Ethrans and the Xylans are especially so since they were created individually as immortals and remember their coming into existence at the hands of God (ȝűmu).
All the Peoples are monotheists but worship the one God under different names and appearances and with different rituals. These different appearances are called avatars (ȝumdı̋lu). The word ȝűmu is translated as “godhead” or “deity”. It denotes the essential and divine nature of the deity. This “deity”, while not a Trinity in the Christian sense, is believed to have three aspects (h̬e̋lga) to his/her nature: Creation (ṗűta), Maintenance (mɔ̋ra), Transformation (ɱa̋ȝa). This belief is known as the tirh̬e̋lga. This “deity” has manifested him/herself in six manifestations in the various acts of creating the Peoples.
The Six Worshipful Avatars (†Haliaëtus rex) (rűþ tőzu ȝumdı̋lu) for each People are:

ı̋lmu of the Ethrans who manifests as a clean-shaven man with white hair and light blue eyes. He wears a long white silken tunic, slit to the hips, tied with a gold silken cincture, and white silken trousers. His totem is the great eagle (†Aquila gigantea) (őre), upon the back of which he travels. They name him “Lord of the Winds “(ɱę́vęlǫ̋nu)”, “Eagle-rider (órmimǫ̋nu)”, and “the White-Haired” (paipı̋lmu).
pųsa̋nu of the Pyrans manifests as a woman with long flowing auburn tresses and amber-colored eyes. She wears a long orange silken tunic, slit to the hips, tied with a silvern silken cincture, and light orange silken trousers. Her totem is the reindeer. She travels in a chariot drawn by two reindeer cows. They name her “Lady of the Stars” (cúxvęlǫ̋nu), “Reindeer Mistress (másvęlǫ̋nu)”, and “the Auburn-tressed” (ẋųrbősmu).
nę̋ru of the Hydorans manifests as a shaven-headed woman with dark blue eyes. She wears a long dark blue silken tunic, slit to the hips, tied with a silvern silken cincture, and light blue silken trousers. Her totem is the swan. She travels in a chariot drawn by two giant pens (kų̋ge). They name her “Lady of the Waters” (méþvęlǫ̋nu), and “Mistress of Swans (kų́ᵹvęlǫ̋nu).
tarőnu of the Humans manifests as a black-bearded man with dark brown eyes. He wears his black hair in a long ponytail (morpőłmu). He wears a long-sleeved carmine silken doublet, and crimson silken trousers. His totem is the horse. He travels on the back of a stallion. The name him “Lord of the Steppes” (kebárvęlǫ̋nu), “Horse Master (mórvęlǫ̋nu)”, and “the Long-ponytailed” (píðmorpőłmu).
perkűnu of the Xylans manifests as a dark-complexioned man with curly green hair and eyebrows and brown eyes; his body hair is brown. His loincloth (tada̋po) (when he chooses to wear one) is made of amadou (Fomes fomentaria). He carries an oaken stave. His totem is the squirrel. He travels on foot. They name him “Lord of the Forest” (fúrvęlǫ̋nu), and “the Green-haired” (ðalpı̋lmu).
kabe̋iru of the Lithans manifests as a woman with close-cropped black hair and bangs. She wears a long purple silken tunic, slit to the hips, tied with a silvern silken cincture, and violet silken trousers. Her totem is the tur. She travels in a chariot pulled by two tur does. They name her “Lady of the Mountains” (ǧárvęlǫ̋nu), and “Tur Mistress (kíþvęlǫ̋nu)”.

The basic tenets of this faith are collected in a scroll called the Scroll of Faith (ǫa̋s ȝare̋þo).
The foundation of this faith is a belief in the three unities (tı̋r se̋mtas):

The unity of God (ȝumse̋mta).
The unity of Faith (ose̋mta).
The unity of the Peoples (leuðse̋mta).

These Three Unities are made manifest in the lives of the Peoples through the practice of the Six Sacred Reverences (rűþ nőiv’ a̋isas). These Six Sacred Reverences correspond closely to six of the Hindu Yamas.

Reverence of God (ȝuma̋isa) [ishvarapujana - worship of the Lord]
Reverence of Creation (ṗuta̋isa) [aparigraha - absence of covetousness]
Reverence of Life (ǧįȝa̋isa) [ahimsa - non-violence]
Reverence of Truth (ɱęra̋isa) [satya – truthfulness]
Reverence of Others (f̣una̋isa) [daya – compassion]
Reverence of the Property of Others (f̣únuða̋isa) [asteya - non-stealing]

The Six Sacred Reverences give rise to the Six Precepts (rűþ őiɱos):

to refrain from impiety (nȝumną̋am de̋usu)
to refrain from polluting (ma̋ȝam de̋usu)
to refrain from violence (kı̨̋ᵹtam de̋usu)
to refrain from falsehood (ᵹa̋ɱtam de̋usu)
to refrain from indifference (te̋ftam de̋usu)
to refrain from theft (vǫ̋uram de̋usu)

It is the belief of the Peoples that greed (uðȝa̋ta) is the source of all sin. This greed is manifested in the three lusts:

lust for others (f̣unȝa̋ta)
lust for things (ɱexȝa̋ta)
lust for power (ɱaxȝa̋ta)

These lusts can be eliminated by the practice of the three cures (tı̋r ȝę̋kos):

chastity (pőuᵹta)
moderation (na̋ła)
humility (ta̋pa)

There are six diseases (da̋mos) of the soul:

hatred (ce̋da)
injury (ma̋ta)
doubt (bűxa)
despair (vı̋ca)
ignorance (ṁűla)
sorrow (mı̋ɱa)

There are six cures (ȝę̋kos) for these diseases:

love (ɱe̋na)
forgiveness (dų̋ra)
faith (ǫ̋a)
hope (ı̋ca)
wisdom (są̋sta)
joy (ba̋ȝa)

Religious practices – ȝounkę̋vos

It is a practice of the Peoples to put themselves in the presence of ȝűmu by chanting the Thirty Divine Names. With a circlet of beads consisting of five groups of six, each name is chanted with the response, nı̋ke, o vęlǫnű, “be present to us, O Lord”. The thirty names are arranged in the order of the Senjecan alphabet, one name for each letter.
The Thirty Holy Names of God (ẋűr fon nőivo ȝuɱűs fę̋tos)

ṗutǫ̋nu – He Who Creates
baȝǫ̋nu – He Who Brings Joy
farǫ̋nu – He Who Provides
vinǫ̋nu – He Who Is of Importance
ɱenǫ̋nu – He Who Loves
medǫ̋nu – He Who Judges
teisǫ̋nu – He Who Consoles
dųrǫ̋nu – He Who Pardons
þunǫ̋nu – He Who Is Sovereign
ðiǫ̋nu – He Who Shines Brightly
łenǫ̋nu – He Who Is Bountiful
lǫvǫ̋nu – He Who Restores
cadǫ̋nu – He Who Transcends
ƶąlǫ̋nu – He Who Invites
sehǫ̋nu – He Who Conquers
zelǫ̋nu – He Who Awakens
ręgǫ̋nu – He Who Helps
nesǫ̋nu – He Who Saves
kąřǫ̋nu – He Who Gives Refuge
ǧįȝőnu - He Who Gives Life
xolőnu – He Who Is Unique
ᵹųᵹǫ̋nu – He Who Is Mysterious
h̬ǫk̬ǫ̋nu – He Who Enlightens
ȝusǫ̋nu – He Who Justifies
ainǫ̋nu – He Who Exalts
esǫ̋nu – He Who Is
iřǫ̋nu – He Who Harmonizes
olǫ̋nu – He Who Destroys
ɔgǫ̋nu – He Who Is Resplendent
unǫ̋nu– He Who Is Benevolent

Other religious practices are enshrined in the Six Commendable Acts of Religion (rűþ e̋ȝo ȝouna̋s kiős)

private prayer (e̋iɱa lı̋la)
almsgiving (pęðdǫ̋a)
meditation (ᵹǫƶa̋ba)
earth care (talte̋sa)
ancestor reverence (ánera̋isa)
communal worship (kőina tőza)

Sacred Writings - nǫ̋ivo ȝare̋þo

The written traditions include:

The Scroll of Faith (ǫa̋s ȝare̋þo)
The Chronicle of Creation (ṗuta̋s þa̋no)

Myth – ȝumḷőmo

Many myths are told by each of the Peoples about the activities of their avatars.

Afterlife - sęrǧı̨̋ȝa

There is a belief in an afterlife (sęrǧı̨̋ȝa) in the religion of the Peoples. Stories abound about the afterlife in heaven (ceme̋lo), but there is no certain knowledge. The Ethrans, being immortal, believe that, at the end of the world (whatever that may mean) they will merely continue to exist in that world. More will be related about the sundered mages in a separate article.
The Xylans are immortal in that they are not affected by disease or natural causes, such as poison, in this life, although they can be killed.
When a Xylan or one of the other Peoples dies, the body is disposed of according to each Peoples’ beliefs, but there is a soul (na̋pa) which continues to exist in the afterlife. There is no reincarnation.
Entrance into heaven is dependent upon a preponderance of good behavior (tı̋na) over bad behavior (ẋűsa). In this context a People’s avatar is seen as a judge (ðę́smedǫ̋nu) holding a balance (te̋lo). Immediately after death there is a soul-weighing (nafte̋la). The individual’s good works, represented by a golden ring (halą̋no), are placed in balance against his bad works, represented by a stone ring (tąiną̋no). If the golden ring weighs more than the stone ring, the soul enters heaven. If the stone ring weighs more than the golden ring, the soul enters the abode of the damned (orgűmo). If the rings are of equal balance, the soul is given the benefit of the doubt. It is not known how different margins of goodness translate into the afterlife. Every worship hall displays prominently and centrally a representation of a balance.

Ancestor reverence - ánera̋isa

A belief in an afterlife leads to some type of communal association with the dead. This gives rise to a reverence of the ancestors.
With minor differences, the four mortal Peoples have similar practices of ancestor reverence. There are two annual celebrations in honor of the ancestors. At the winter solstice the celebration is to remember all the ancestors of the community. At the summer solstice the celebration is to remember all those who were leaders of the community.

Religious officials

There are no religious officials in the sense of an individual being especially chosen for that role. In the case of all the Peoples, the senior member of the community is also the principal leader of worship. In his or her absence the next senior member leads the worship. In case of debility due to age or illness, this senior member may hand over the leadership to the next senior member of the community.

The suffix –nęȝǫ̋nu (leader) is appended to the name of the People’s settlement to specify the role of leader of worship. Thus,

For the Ethrans, ðų́nęȝǫ̋nu
For the Pyrans, dávnęȝǫ̋nu
For the Hydorans, ną́ðnęȝǫ̋nu
For the Humans, céiɱnęȝǫ̋nu
Since they are solitary, the Xylans have no communal worship. When two or more happen to gather together, the eldest of them takes on the role of the nęȝǫ̋nu.
For the Lithans, kílnęȝǫ̋nu

Religious calendar

The religious calendar is given in Chapter 2. Time, under “Calendar”.

Rituals - ȝounǫ̋ros

Prayer service - lilǫ̋ro

The religious ritual (ǫ̋ro) consists, in general, of chanting the Thirty Divine Names of God, singing hymns, prayers for individual and collective needs, and personal testimony of good behavior and requests for forgiveness for bad behavior with respect to the Six Sacred Reverences. The ritual ends with announcements of coming events in the community. Sacred dance (nőivo me̋bo) is a part of the solar celebrations, but not of the lunar celebrations. As ȝűmu has no needs there is no offering, symbolic or otherwise. The communities are small enough that ritual giving to those in need is not necessary. This is done at any time as needed. The ritual is followed by a communal meal (koine̋do). If the weather is good, this communal meal is held on the village green (koinlőuko ).
Non-members of the community are always welcome to share in the ritual and the meal, although this does not happen often because of the distances involved in travel. Most of the time, the guest is a Lithan trader and his party or a wandering Xylan may visit. This travel occurs in the summer when the weather is good. Thus, it is usually the celebration of the summer solstice (June 21) and the autumn festival (August 6) at which one would see non-members of the community in attendance.
A guest in the home is known as a še̋tu. A guest at a ritual is known as a ðęše̋tu.

Ritual for establishing a new community - ȝų̋nu koinűs meȝa̋s ǫ̋ro

From time to time it is necessary to establish a new community. This usually happens due to population growth, both of the People and of their livestock. Therefore a party journeys to find the site for a new community. When a site is found, they return to the community to gather a larger party. This party, which includes the leader of the new community, returns to the site to consecrate it.
The ritual of consecration is as follows. A focal point is set up. The Pyrans light a fire. The Hydorans pour out water taken from their lake. The Humans make a mound of their earth from their settlement. The Lithans set up a stone taken from their mountain. Those present form a circle around the focus. The new leader walks around the focus six times sunwise. As he circumambulates, those in the circle petition their avatar to bestow peace and prosperity on the new community. The Lithans will later set the stone up in front of the community building.

The Monastic Life

The institution of monasticism goes hand-in-hand with hospitality. These monasteries/caravansaries (saþda̋ro) are located at the fords of rivers. The hosts (rųmǫ̋nu) are of any of the Peoples who have chosen this vocation. The guest master (rųmvelǫ̋nu) is chosen by the hosts for a period for six years (rų́mveldı̨̋ta).
The lodgers (oþǫ̋nu) are provided with food and a place to sleep and may join the hosts in their rituals. The caravansaries also provide passage across the river. If the river is not so deep or wide, passage may involve being carried across by a Xylan. Otherwise, a Xylan-powered ferry (pe̋ro) is provided. Depending on the speed of the current, they may either be poled across or pulled across by a rope. Livestock must, obviously, be ferried across.

There is a charge for lodging (oþa̋mo) and ferriage (perþa̋mo). This payment may be in kind from the Lithan traders.

Dwimory - seȝűra

In Sefdaania dwimory is one of the six energies. It is available only to the Ethrans whose physiology allows them to tap this source of energy. This energy enables them to perform telekinesis and a limited instantaneous telelocation and levitation. They can also transform the dwimer energy into fire, heat, or light.

Supernatural beings

There are no supernatural beings.

The Origin of Evil

In creating the first Loquent People, the Ethrans, Yumu (known as Ilmu to the Ethrans) created seven mages. The first created was the female archimage Tse̋liu (also known as Semȝa̋zu). Then followed the creation of the other six mages and that of the rest of the Ethrans, each of them crafted individually out of air. He then assigned them their home. All of this was observed by Tseliu. This was the beginning of the first era.
After the passage of 25,765 years (the length of the precession of the equinoxes), Yumu (known as Pųsa̋nu to the Pyrans) once again stepped into his creation and, out of fire, created the First Parents of the Pyrans. They were assigned their home and were to increase their kind sexually. This was the beginning of the second era.
After the passage of 25,765 years, Yumu (known as Nę̋ru to the Hydorans) once again stepped into his creation and, out of water, created the First Parents of the Hydorans. They were assigned their home and were to increase their kind sexually. This was the beginning of the third era.
These acts of creation began to fascinate Tseliu.
After the passage of 25,765 years, Yumu (known as Tarőnu to the Humans) once again stepped into his creation and, out of earth, created the First Parents of the Humans. They were assigned their home and were to increase their kind sexually. This was the beginning of the fourth era.
After the passage of 25,765 years, Yumu (known as Perkűnu to the Xylans) once again stepped into his creation and, out of wood, created the First Parents of the Humans. However, as with the Ethrans, they were each created individually, males only. This was the beginning of the fifth era.
After the passage of 25,765 years, Yumu (known as Kabeiru to the Lithans) once again stepped into his creation and, out of stone, created the First Parents of the Lithans. They were assigned their home and were to increase their kind sexually. This was the beginning of the sixth era.
Now Tseliu’s fascination turned to jealousy and she desired to create as had Ilmu. Unable to create life out of non-living matter, she was reduced to working with living matter. By means of a type of cloning, she was able to create what are known to the Sefdaanians as monsters (taɱa̋þɔ). Her first abomination was to create her own son from her cell and that of a male aurochs which produced a being rather like a minotaur. To follow were satyrs, griffons, hippogriffs, merfolk, etc.
She then went on to tempt the other Loquent People to imitate her in disobeying Yumu. A number of Ethrans, Pyrans, Hydorans, Humans, and Lithans allowed themselves to fall into this temptation. However, none of the Xylans did. These 100 individuals have remained loyal to Yumu. This is called the Great Sundering.